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"Baptism in the Sea": an Invitation to Typological Interpretation

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Leaven Volume 21 Issue 2 The Book of Exodus Article 5 4-1-2013 "Baptism in the Sea": An Invitation to Typological Interpretation Keith D. Stanglin [email protected] Follow this and additional works at: https://digitalcommons.pepperdine.edu/leaven Recommended Citation Stanglin, Keith D. (2013) ""Baptism in the Sea": An Invitation to Typological Interpretation," Leaven: Vol. 21 : Iss. 2 , Article 5. Available at: https://digitalcommons.pepperdine.edu/leaven/vol21/iss2/5 This Article is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion in Leaven by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Stanglin: "Baptism in the Sea": An Invitation to Typological Interpretation “Baptized in the Sea” An Invitation to Typological Interpretation Keith D. Stanglin he typological interpretation of the Bible—that is, when a person, object or event in an earlier narrative (the type) is seen as analogous to or representing a later counterpart (the antitype)—is a venerable Texegetical tradition. And there is no greater, more richly symbolic and captivating or more ubiquitous typology in all of Scripture than the Exodus story. From the crossing of the Red Sea to the crossing of the Jordan River, the Exodus narrative is a paradigmatic account of salvation. By the time of the prophets, the Exodus story had already become a model (typos) for interpreting Judah’s release from Babylonian captivity and restoration to the promised land. The Gospels interpret aspects of Jesus’ life in light of the Exodus. The apostles relate the atonement, the church and the sacraments to miracles of the Exodus. Quite simply, much of the Bible cannot be understood or fully appreciated without knowledge of this ancient story of salvation. With the rise of the Enlightenment and modern exegetical principles, however, typological interpretation fell out of fashion. As the exegetical emphasis shifted to the sole pursuit of human authorial intention accompanied by increasing fascination with the literal sense of Scripture, spiritual or figurative meanings were either marginalized or overtly rejected. Anything that smacked of a doctrinal or allegorical reading was no longer fit for academic study of the Bible, a discipline whose practitioners spent a couple of centuries successfully purging it of so-called dogmatic theology. If spiritual readings were to find a home at all, it was in the pulpit, from which scholarly exegesis had become aloof. Since its heyday, the historical-critical method and the Enlightenment assumptions that undergird it have been roundly criticized and supplemented by unashamedly theological interpretations of the whole canon of Scripture. Yet both educated ministers and churchly scholars still struggle with the relationship between, on the one hand, the academic study of the biblical texts and, on the other hand, the doctrinal and moral application of the church’s Scripture. How can one person practice both disciplines? How do these hermeneutical methods integrate? Over the years, this tension has filtered down into what is common wisdom among many at least since the time of the Reformation—that the New Testament writers’ use of allegory and typology is acceptable, but we have no warrant to go beyond it in our search for the author’s meaning. Thus I remember being advised as an undergraduate, “Typology is permissible as long as you don’t find Christ under every rock.” What I could never understand, though, was why it should be an apostolic privilege to identify Christ as an Old Testament rock (1 Cor 10.4), but off-limits for every other Christian. Rather, there is no reason to exclude such texts as examples of faithful exegesis and application. The concern, of course, is with allegory run amok, which in the history of the church has been an instrument for supporting controversial doctrines such as papal supremacy. Typological and allegorical interpretation, however, is rightly practiced with limits and controls. The rule of faith and use of other Scriptures provide limits in biblical interpretation. In addition, one should never seek to defend a point of doctrine based solely on an allegorical interpretation. Finally, the acknowledgment and use of typology should not effectively efface the original type and its meaning. Published by Pepperdine Digital Commons, 2013 1 Leaven, Vol. 21 [2013], Iss. 2, Art. 5 THE BOOK OF EXODUS LEAVEN 71 This last caution pertains to the most common occupational hazard of typology, that might lead someone to think first and only of baptism when she hears about the flood (1 Pet 3.21) or, more commonly, that one would jump immediately and exclusively to the crucifixion of Jesus when reading about the suffering servant. Attention to the meaning of both “Act 1” (Old Testament) and “Act 2” (New Testament), to the neglect of neither, is necessary as we consider the significance for “Act 3” (our story). A Christian reading of the Old Testament must retain its integrity, but always in light of the New Testament and of Christ. Research into the original meaning must not preclude but instead enhance the spiritual and doctrinal applications that are gleaned, in keeping with the rule of faith. Despite the best efforts of our Enlightenment predecessors, elaboration of the Exodus typology never ceased in the church. A brief survey of hymns is proof enough of the lingering power of this story. “Guide me, O Thou great Jehovah,/ Pilgrim through this barren land…”; “…Though I walk through the wilderness,/ Blessed be your name”; and the countless songs that invoke the Jordan and Canaan—these all testify that the events of the Exodus, wilderness wandering and entrance into the promised land still help us interpret and live the Christian life. As already noted, the Bible itself uses the Exodus as a template for interpreting later events, most notably the return from exile and the life of Jesus Christ. But the primary hermeneutical point of departure for the connection between the Hebrew and Christian journeys is 1 Corinthians 10.1–4, where Paul engages in a typological interpretation of the Exodus. By means of this text, we are invited to see our story through the lens of the Exodus story. Although I grant the legitimacy of allegorical and typological interpretations that go beyond what is explicit in Scripture, in this article I offer a short homily on this Pauline typology of the Exodus as an example of typological interpretation for the church. It was preached in the assembly of a small church plant that was led by Danny Mathews’ family and mine. We initiated the group partly for the purpose of liturgical renewal, bringing the best practices of the ancient church into the present context, with an emphasis on communal participation, listening to Scripture and sharing in the Lord’s Supper. Since it incorporates elements of traditional exegesis, the following homily fit well into the classical liturgy. Its specific setting was before the baptism of Taylor Mathews in 2010, which also included a full baptismal liturgy and Eucharist. The latter detail is not an insignificant addendum, for the preaching of the word, communal confession of faith and baptism culminated in the Eucharistic sharing of milk and honey—all of which are meant to proclaim the gospel in a way that unites believers with one another and with the Exodus event and the Christ event, thereby connecting worshipers to the past, present and future. Homily There are some stories in the Bible that capture the human imagination more than other stories. You can find evidence for this by noticing the stories that make it onto the big screen and the small screen. I have yet to see a movie about Israel’s covenant renewal at Mount Ebal or about Israel almost exterminating the Benjaminites. These could potentially be riveting stories to tell, but they don’t draw our attention as easily as other biblical dramas. Clearly, the life of Jesus, and particularly his suffering, is the greatest box office attraction the Bible has to offer. And in the Old Testament, the story of Israel’s exodus from Egypt has been depicted on film in memorable ways. These are the stories that pull us out of our twenty-first century pew, and into the world of the Bible. So what do the story of Jesus and the story of the Exodus have in common, besides just making great movies? They are stories about salvation. They show us the lengths to which God goes in order to save his people. These stories testify to the grace of God, a gift he offers to people who don’t deserve it and to people who often don’t even want it. If you were to ask Jews to recall a biblical story that testifies to God’s grace and salvation, they would without hesitation mention the Exodus. What the death, burial, and resurrection of Christ mean to us now, the Exodus meant to God’s people before Christ. The New Testament itself draws a parallel between the salvation of the Exodus and our salvation in Christ. Listen to the following summary of the stories—and ask yourself which one is being described, the Exodus or our salvation in Christ? https://digitalcommons.pepperdine.edu/leaven/vol21/iss2/5 2 Stanglin: "Baptism in the Sea": An Invitation to Typological Interpretation 72 LEAVEN Second Quarter 2013 God chose a people (who were often stubborn) to save out of slavery, for the purpose of serving him. When their destruction seemed imminent, he saved them through the water. He entered into a covenant with them. God gave them spiritual food and drink as he led them by his presence toward their destination.
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